100 books like Winners Take All

Our love for humanity – which is how “philanthropy” is defined – is rooted in our sense of morality. 

Adam Smith explains that morality is not driven only by reason, but is built into us because we are social beings. To understand philanthropy, therefore, I think we need a grounding in how and why we want to help others.  This book explores that desire, or need, to empathize. 

Smith says that when we see people happy or sad, we feel happy or sad too, that we derive pleasure when people do things we approve of. Even though The Theory of Moral Sentiments is almost three centuries old, it teaches us much about why nonprofits can be successful in the modern world.

In Uncharitable Dan Pallotta challenges the way most people think about charity. 

Many people have been told that the less charities spend on overhead, fundraising, and salaries, the better the charities are. But this is not a healthy way to understand a charity’s impact, and Uncharitable refutes this myth. 

Pallotta describes what he calls an “economic apartheid,” a mindset that denies charities the critical tools that the for-profit sector is allowed to use without restraint: incentives to take risks, counterproductive limits on compensation, and moral objections to the use of donated dollars for anything other than program expenditures. 

I like this book not because Pallotta has a fully fleshed-out roadmap to energize the nonprofit sector, but because he is one of the few to articulate important problems facing the sector.

In The Givers David Callahan asks questions – and answers them – about the power philanthropists possess to influence public policy in America. 

He wonders how much influence donors have and what their goals are. He says that some of us are happy about the causes the wealthy promote, but are terrified about others. 

As well, he contends, the process is undemocratic. Philanthropy, he says, is a strong power center in its own right, and “is set to surpass government to shape society’s agenda.” He points out that private donors, who are accountable to no one, have more influence than the public officials who are accountable to the voters. 

Callahan is unafraid to question how much good philanthropists actually do.

Rob Reich, a professor at Stanford University – in observing that we are living in a second gilded age – directly addresses whether the philosophy of philanthropy is in opposition to democracy. 

He answers, with several qualifications, that it very well could be.  He sets it up in the following way: Is philanthropy – the support of privately funded causes that affect society, often in profound ways – an individual act or a social policy? 

He views the question through that prism, of social policy, and concludes that philanthropy “is not just a matter of private morality,” but is “a matter of public morality.”  Just Giving appeals to me because of its comprehensive approach to an issue – the private support of our nation’s charitable organizations – that, while ubiquitous in society, has received too little attention. 

My dear colleague Simon Anholt is the founding father of the idea of the city, region or nation as brand.

He created the Anholt Ipsos Nation Brands Index and the Good Country Index; has written extensively on the subject; and has inspired me throughout my career. In his latest book The Good Country Equation he clearly proves – through the data that he’s collected – that for places to be admired, they have to be admirable.

In other words, places are respected for what they contribute to humanity and the planet, not for their propaganda. This is obviously an important discovery that forces governments and their stakeholders to focus on meaningful strategy, policy and cooperation as opposed to image promotion.

I also enjoyed reading Simon’s book as he shares his personal experiences as a government advisor.

Where to begin. Hoganson’s first book had already transformed our understanding about why the US acquired a colonial empire in 1898 through the politics of gender.

In Consumers’ Imperium she once again flips the script by investigating the domestic side of the Gilded Age capitalist empire. In doing so, wealthy white women are recast as power brokers of American globalization and imperialism through their purchasing habits, exhibitions, and armchair travel clubs.

The title alone intrigued me. Once I learned the premise of this middle-grade novel, I was hooked: a group of students supporting one another through the ups and downs of navigating their periods is shut down by the school administration after receiving complaints. 

As the investigative reporter of her middle school’s newspaper, Riley’s no stranger at going the distance to uncover a story. Using her fact-finding skills, Riley hunts for the truth on who put an end to their club and why. Filled with humor and heart, this book had me up all night to finish in one sitting, cheering Riley and her friends on as they fight to save their club and stand up for their rights. 

Another nonfiction book, Healing Resistance does a splendid job showing the philosophical connections between nonviolence on an interpersonal level and nonviolent social change movements. Drawing on the tradition of Kingian nonviolence, this book is a useful starting place for anyone who wants to understand what nonviolence is and isn’t as well as how it works. It’s also chock full of recommendations for other books and is a great jumping-off point for further reading. Sometimes nonviolence doesn’t look like what we expect.

Because Lear is a philosopher and a psychoanalyst, his book has a more academic flavor than the others on my list. But because he’s a philosopher and psychoanalyst attentive to lived experience, his book draws us into the devastating loss suffered by the Crow Nation, and especially by Plenty Coups, their last great chief, when their culture was stripped from them. This was, of course, an irreparable trauma from which it was impossible to recover. But instead of trying to retrieve what was unrecoverable, Plenty Coups turned to the unknowable, unprecedented future with the “radical hope” that it could be charged with transcendent meaning for his people. Perhaps the spiritual life, especially in these crisis-ridden days, consists in learning how to practice such hope.

The Zapatista movement and the series of demonstrations since Seattle are fighting for radical social change in terms that have nothing to do with the taking of state power. This is in clear opposition to the traditional Marxist theory of revolution which centres on taking state power. In this book, John Holloway asks how we can reformulate our understanding of revolution as the struggle against power, not for power. After a century of failed attempts by revolutionary and reformist movements to bring about radical social change, the concept of revolution itself is in crisis. John Holloway opens up the theoretical debate, reposing some of the basic concepts of Marxism and grounded in a rethinking of Marx's concept of 'fetishisation'—how doing is transformed into being.